寻求善治：李大钊的政治正当性论述（1912-1923）

发布时间：2018-03-14 23:11

本文选题：李大钊　切入点：正当性　出处：《华东师范大学》2013年硕士论文　论文类型：学位论文

【摘要】：近代中国的“正当性”,与西方的法律型权威或理性形式原则不同,它是一个整全的概念,指的是对好的(good)政治秩序的内容和形式的认同,即包括宇宙观、历史观、道德观、法律观、政府观以及它们内在的关系的思考。本文在近代政治正当性的转变这一脉络,以李大钊的文本为研究对象,着重考察在宇宙观和历史观转变的背景下,李的道德观、政府观和法律观及三者之间的关系,试图在前人研究的基础上,勾勒其正当性论述的连续性和多歧性。通过分析1912年到1923年间的文本,我们看到李大钊的政治正当性论述大致经历了三次变化。1915年以前,李大钊寻求由善良的人心凝聚而成、具有优良风俗的善良之政治。1916年到1917年间,李大钊追求以民彝为精神、以代议政治为形式的适宜之政治。民彝是道器合一的正当性标准,民彝之理主要包括五方面内涵。李的青春宇宙观和进化历史观逐渐摆脱超越、永恒、公共、客观的天理。公理世界观下的民彝之理,获得形式上的神圣性和进化论赋予的乐观前景和动力。李大钊以密尔的自由观和政府观为西方资源,重新形塑个人自由与群体的关系。政治正当性转变成自由选择的问题,真理也具有主观选择的可变性。民彝之理诉诸讲理的意愿,暴露了民彝在客观化上的缺陷。然而李大钊并非全然不考虑民彝之理的实现。他试图赋予民彝之理以宪法、代议政治的客观形式,使“理”涵容于“法”之中。随着调和新思想与旧思想的努力失败,“理”开始具备冲破“法”的正当性。1918年,为反击新政府的暴力和专制,李大钊借用卢梭的“公意”观念,试图把国民凝聚成以“公意”为核心的道德共同体。以公意正当为标准的理想政治,是反对外在暴力、强调平民平等参与的自由政治,凸显了人民的道德力量。而非常态下的“公意”则冲破天理、公理的规范,以革命的方式表达“民意”。俄国革命和一战胜利之后,在平民主义(Democracy)的世界潮流下感召下,李大钊开始传播并认同马克思主义。在价值层面上,马克思主义为公意正当提供了整全的历史观和社会观。互助、大同等新道德的社会前景,成为李大钊信奉马克思主义的心理基础。“爱”代替风俗、民彝和公意之“理”成为政治正当性基础。在制度设计上,列宁的无产阶级专政并非大同理想的适当形式,李大钊并未否定立宪政治,但何为善治的形式,他始终在探索中。李大钊短暂的一生为我们呈现了马克思主义中国化的艰辛历程。试图调和新思想与旧思想的道德理想主义,使温和的李大钊最终在世界潮流中走向马克思主义,并以此为精神坚定地寻求善治之路。
[Abstract]:The "legitimacy" of modern China is different from the western legal authority or the principle of rational form. It is a comprehensive concept, referring to the identification of the content and form of the good political order, that is, the concept of the universe, the view of history, and the view of morality. In the context of the transformation of political legitimacy in modern times, taking Li Dazhao's text as the object of study, this paper focuses on the moral outlook of Li in the context of the transformation of cosmology and history. On the basis of previous studies, this paper attempts to outline the continuity and multiplicity of the legitimacy of government and law. By analyzing the texts from 1912 to 1923, we can see that Li Dazhao's argument of political legitimacy has undergone roughly three changes. Before 1915, Li Dazhao sought to be United by good people. Good politics with fine customs. From 1916 to 1917, Li Dazhao pursued suitable politics with the spirit of the Yi people as the spirit and the representative politics as the form. Li's concept of youth and evolutionary history gradually gets rid of the transcendent, eternal, public and objective theory of heaven. Obtaining formal sanctity and the optimistic prospect and impetus given by evolution. Li Dazhao took Mill's view of freedom and government as a Western resource to remodel the relationship between individual freedom and group. Political legitimacy turned into a question of free choice. Truth also has the variability of subjective choice. The willingness of the reason of the people Yi to appeal to reason exposes the imperfections in the objectification of the Yi people. However, Li Dazhao does not completely ignore the realization of the principle of the people Yi. He tries to give the reason of the people Yi a constitution. The objective form of representative politics allows "reason" to be contained in "law". With the failure of efforts to reconcile new and old ideas, "reason" began to have the legitimacy of breaking through the Law. In 1918, Li Dazhao borrowed Rousseau's "common will" concept to counter the violence and despotism of the new government. Trying to unite the people into a moral community with the "common will" as the core. The ideal politics based on the standard of common will and legitimacy is a free politics that opposes external violence and emphasizes the equal participation of civilians. It highlights the moral power of the people, but the abnormal "public will" breaks through the norms of nature and axiom, and expresses "public opinion" in a revolutionary way. After the Russian Revolution and the victory of World War I. inspired by the world trend of populism, Li Dazhao began to spread and identify with Marxism. Marxism provided a complete view of history and society for the common will. The social prospect of new morality, such as mutual aid and Datong, became the psychological basis of Li Dazhao's belief in Marxism. "Love" replaced custom. In the system design, Lenin's dictatorship of the proletariat is not the proper form of the ideal of great harmony. Li Dazhao has not denied constitutional politics, but he is always exploring the form of what is good governance. Li Dazhao's short life presented us with the arduous course of Sinicization of Marxism. He tried to reconcile the moral idealism of new and old thoughts, so that the moderate Li Dazhao finally moved toward Marxism in the world trend. And as the spirit of the firm search for good governance road.
【学位授予单位】：华东师范大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：D092;B261

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